摘要
将道德心创生的存有称为"价值意味的物自身",源于牟宗三对康德智的直觉概念的独特诠释,是其存有论最为醒目的标志。但道德之心创生的存有,虽无需认知之心的形式与范畴,但并不真的与之毫无关系,因此其仍然属于现相的范畴,而绝非物自身。因道德之心关乎善,这种特殊的现相可被称为"善相"。道德之心创生存有,恰如现相学中能指建构所指的模式,且其突破了后者认为非客体化行为必然奠基于客体化行为的主张,理解这一点,可澄清牟宗三思想中的混乱,并彰显中国哲学的特色,以弥补西方哲学的不足。
Terming the ontology of moral mind creation as a thing-in-itself with value implications' originates from Mou Zongsan's unique interpretation of Kant's concept of intellectual intuition,and is the most recognized symbol of his ontology.But the ontology of moral mind creation,though not necessarily with the form and category of the cognitive mind, does have to do with the cognitive mind.Therefore,it still falls within the category of phenomena,rather than that of thing-in-itself.Since the moral mind involves goodness, such particularist phenomenon can be termed as 'moral phenomenon.'The ontology of the moral mind can be found in the same way as the signifier constructs the signified in phenomenology;moreover,it also breaks the latter's claim that non-objective behavior must necessarily be founded on objective behavior.This understanding may help clarify the confusion in Mou's thought,highlight the distinctiveness of Chinese philosophy and make up for the shortages of Western philosophy.
出处
《中国社会科学》
CSSCI
北大核心
2013年第6期38-52,204-205,共15页
Social Sciences in China
基金
国家社会科学基金项目"牟宗三儒学思想批判"(04BZX033)
教育部哲学社会科学后期资助项目"牟宗三<心体与性体>研究"(12JHQ050)
复旦大学"985工程"三期项目"全球化视野下的中国儒学研究"(2011RWXKZD010)阶段性成果
